Lesson for April 26, 2026  |  Our Spiritual Assets  |  Lesson 7

Atonement

The word in Greek for atonement is “katallage,” a word closely associated with propitiation and reconciliation (same root word). Propitiation is the principle of satisfying the righteousness of God and atonement is the function of satisfying the righteousness of God. Together they reconcile us to God. Similar to the meaning of reconciliation, atonement means to exchange, to adjust, or to restore to favor. Caught up in the doctrine of atonement is the substitutionary spiritual death of Christ, a person’s adjustment to God’s standard of righteousness and the restoration of God’s favor towards that person. The idea of “at-one-ment” is often used for atonement and is not altogether incorrect, though simplified.

Atonement in the Old Testament

In order to fully understand this doctrine, it is necessary to look at its origin. The doctrine of atonement is found throughout the Old Testament to describe the Mercy Seat that covered the Ark of the Covenant. It was symbolic of the judgment for sin that was to be accomplished by the Messiah, Jesus Christ. Paul knew the Old Testament and the symbolism of the Mercy Seat and used this Old Testament doctrine to correctly teach the atoning work that was accomplished by Christ on the Cross. The Mercy Seat of solid gold was the lid (covering) for the Ark of the Covenant. Two golden cherubim statues (angels with wings) symbolically “guarded” either end of the Mercy Seat, symbolizing God’s presence and judgment against any illegitimate approach to God. This was God’s throne upon which He sat symbolically, and it pictured His grace and mercy toward His people. The one time a year the high priest was allowed into the Holy of Holies, where the Mercy Seat was located, to sprinkle blood on it, signifying that an atonement had been made for the sins of the nation of Israel.

Above the Mercy Seat the Shekinah Glory of God resided. Sprinkling the Mercy Seat with blood was symbolic of the judgment for sin that Christ would endure in the future. Therefore, Christ became our Mercy Seat having satisfied the righteousness and justice of God by His substitutionary spiritual death on the Cross. The Greek word for mercy seat is “hilasterion,” and means a lid or a covering. According to Romans 3:25, Christ is our Mercy Seat (our covering for sin). (Exodus 25:17-22; Numbers 7:89; Hebrews 9:1-28)

Necessity of Atonement

Atonement is necessary because of Adam’s original sin, which is imputed (credited) to man’s sin nature at birth. It is Adam’s original sin that condemns the entire human race. Because of this condemnation, man is born spiritually dead. Spiritual death means that mankind is separated from God without the ability to remedy the situation. It is for this reason that God in His grace designed a plan of salvation for the human race. This plan called for Christ to leave Heaven, become a human, live an impeccable life, be judged for our sin, and be raised from the dead. The payment for all sin has been made, and anyone can accept this payment by believing in Christ.

There are three categories of sin. There is imputed sin, which is Adam’s original sin imputed to the entire human race at birth, resulting in spiritual death. (Romans 5:12b; I Corinthians 15:21-22) Believing in Christ as Savior results in being made spiritually alive. (I Corinthians 15:22; Ephesians 2:1,5; II Corinthians 5:21) There is inherent sin, which is the sin nature passed down to each member of the human race genetically from the father. (Romans 5:12a, 18, 19; Psalm 51:5) Jesus died as the payment for inherent sin. He died to defeat the sin nature’s control of our soul. (Romans 8:8-10; II Corinthians 5:17) Since the sin nature is not eradicated at salvation, believers continue to sin. (Romans 8; I John 1:8-10) Pre-salvation sin was dealt with at the Cross, when Jesus satisfied God’s righteousness through His substitutionary spiritual death. There is personal sin, which is not imputed to the human race at birth. Personal sins are committed as a result of succumbing to temptation from our sin nature. (Psalm 32:2; Romans 4:8; II Corinthians 5:19) God is justified in forgiving all pre-salvation sins at salvation. (I John 2:2; Ephesians 1:7) Post-salvation sins are dealt with and forgiven by using the “Rebound Technique” of confessing your sins to God. (I John 1:9)

Jesus Christ was judged for all sin. He paid the penalty by His substitutionary spiritual death on the Cross. (Matthew 27:26; John 19:30) Mankind is born with a free will (volition). Salvation is always a matter of personal choice and should never be forced or coerced in any way. God is not willing that any person should perish without Christ. (II Peter 3:9) For this reason, God constantly pursues unbelievers. Anyone can have eternal life, if they choose to believe in Christ. God extends this invitation to everyone. Those who choose the salvation solution inherit eternal life.

One of the ministries of God the Holy Spirit is to convince mankind of its need for the Savior, Jesus Christ. He accomplishes this in many ways. Sometimes He uses people or circumstances, sometimes He even uses unbelievers to expose them to the truth. One thing is certain; God the Holy Spirit will always do His job. If a person is positive at “God consciousness,” the Holy Spirit will provide enough information to that person in order for them to trust Christ as Savior. At “Gospel hearing,” the Holy Spirit makes the message understandable so that a person can accept God’s gift of eternal life.

The Effects of the Atonement

The phrase “at-one-ment” describes in a simple way the effect of the Atonement. Because of the Atonement, those who choose to believe in Christ “become one” with Him. The baptism of the Holy Spirit is the placing of the believer into union with Jesus Christ. It is this union that guarantees the believer an eternal inheritance. Atonement was the single act that satisfied (propitiated) the righteousness of God. (I Corinthians 12:13)

Atonement is the just act of God in pouring out the sins of the entire human race (past, present and future) upon Jesus Christ and judging Him in our place. Atonement accomplishes for us that which we could not do for ourselves.

The barrier of sin was removed, thus making peace with God. Believers are given eternal life and an eternal inheritance that is beyond anything that the mind of man can imagine.

After salvation, personal sins separate us from fellowship with God, cause us to lose the filling of the Holy Spirit and the momentum of our spiritual lives. Confession (naming, admitting, acknowledging) of known sins restores our fellowship with God, the filling of the Holy Spirit, and restores the potential for spiritual momentum. (I John 1:6-10) The divine mechanics of forgiveness go back to the Cross where all sin was judged and forgiven. Human mechanics simply agree with the judgment that took place at the Cross. God is completely satisfied (propitiation) with the work of Jesus Christ on the Cross (atonement) and this is the basis for our forgiveness.

The importance of understanding and utilizing the Rebound Technique of confessing our sins to God cannot be overemphasized. Without fellowship with God and the filling of the Holy Spirit, we have no spiritual life and no Christian life. When we choose to commit sin, we grieve the Holy Spirit, and we are no longer filled with the Holy Spirit. Rebound restores our fellowship with God, which results in restoring the filling of the Holy Spirit. The Christian Way of Life can be lived only by means of the supernatural power of the Holy Spirit.

We cannot function as royal priests or properly represent Christ as His ambassadors when we are out of fellowship with God. Also, the character of Christ cannot be produced in our life, and our testimony for Him is ineffective. We cannot learn or apply Bible doctrine when we’re out of fellowship with God and our sin nature is controlling our soul. Christ has atoned for all our sins, and this is the basis for all forgiveness. There is no excuse for us to stay out of fellowship with God for very long and it is very dangerous to do so. (I Thessalonians 5:19; Ephesians 4:30)